From Julius Evola, Men Among the Ruins, p 149-50:
The main thing that emerges in ancient forms is that unity in them did not possess a merely political character, but rather a spiritual and quite often religious one, the political domain apparently being shaped and upheld by an idea or a general view that was also articulated in thought, law, art, customs, cult, and the form of the economy. A unitary spirit was manifested in a choral variety of forms, corresponding to the various possibilities of human existence; in this context, organic and traditional are more or less synonymous terms. The spirituality of the whole was that which occasioned the integration of the particular, rather than its compression and coercion. A relative pluralism and decentralization are essential features in every organic system. The criterion for this decentralization is that it can be accentuated in proportion to the degree to which the center enjoys a spiritual and even transcendent character, a sovereign equilibrating power, and a natural prestige.
An objective observer cannot help but find it odd that all these things have been entirely forgotten, despite the fact that not long ago, before the advent in Europe of liberalism, individualism and revolutions, there were political systems that reflected in a sensible way some aspects of the organic idea, and these systems appeared entirely normal and legitimate in the eyes of most people…
However, totalitarianism merely represents the counterfeited image of the organic ideal. It is a system in which unity is imposed from the outside, not on the basis of the intrinsic force of a common idea and an authority that is naturally acknowledged, but rather through direct forms of intervention and control, exercised by a power that is exclusively and materially political, imposing itself as the ultimate reason for the system. Moreover, in totalitarianism we usually find a tendency toward uniformity and intolerance for any partial form of autonomy and any degree of freedom, for any intermediary body between the center and the periphery, between the peak and the bottom of a social pyramid. More specifically, totalitarianism engenders a kind of sclerosis, or a monstrous hypertrophy of the entire bureaucratic-administrative structure. These structures became all-pervasive, replacing and suppressing every particular activity, without any restraints, due to an insolent intrusion of the public sphere into the private domain, organizing everything into rigid schemes; these schemes eventually turn out to be meaningless because, starting from a formless center of power, what eventually arises is a sort of intrinsic and gloomy enjoyment of this relentless leveling process. Concerning the most materialistic aspect — namely, that of the economy (which has gained pre-eminence in this “era of economics”) — super organization, centralism and rationalization play an essential part in this rigid and mechanical type of unity.
Though this type of unity has become predominant in the contemporary era, it was foreshadowed in various places and other ages, although always in the terminal and twilight phases of a given cycle of civilization. Among the most notable examples we may recall the forms of bureaucratic governmental centralization that developed during the decline of the Roman, Byzantine, and Persian Empires; what ensued was eventually a definitive dissolution.